The Book of the Law Study Group 3.3

Thanks Zephyr_heart, that's an interesting perspective. And quite timely this week as I debate starting my career as an assassin by removing a particularly offensive Osirian bigot from the Australian political scene

I don't think I could agree entirely with it's suggestions, as much would entail encroaching on the will of others, and Crowley was clear at least with the OTO that it's presentation of Thelema should fall within the laws of the country of residence, but I do agree alot with the idea of being called to defend your own rights. I've been reflecting a bit on that myself recently, having been slightly (and reluctantly) politically active of late.

There was an interesting podcast (sorry I've forgotten where but will find out again) comparing the American Declaration of Independance and resulting war with Thelemic ideas which I found really interesting. There were a lof of similarities in terms of recognizing the right of all to be independant and self governing, and willing to fight to achieve that.

The motion from side to side (on which side is the worshipping at the beginning, where does it move to in the end through the aeons) is not really clear to me.

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Originally Posted by Aeon418

I think the motion is pretty clear in this chapter.

I agree.

I just fail to see the Pillar of Mercy in such things like the Reconquista, the Crusades, the Holy Inquisition, or the spreading of Christianity in South and Middle America, which happened during the aeon of Osiris.

And where would I find the Pillar of Severity in the historical facts attributed to the aeon of Isis?

And is this not the whole point of the Aeon of Horus?
The raising of humanity to Tiphareth.
Why you position Osiris there is a mystery to me.
The dying sun myth is bit outdated, yes?

Yes.
The positions indicate, what the aeons did strive for, so the next aeon can take it for granted.
Humanity must be raised to Tiphareth, but the pull is done by an aeon that is beyond that level.
(And Malkuth moves along all the way.)

There were a lof of similarities in terms of recognizing the right of all to be independant and self governing, and willing to fight to achieve that.

Yes, but it's a bit one sided and misses a fundamental point about the Aeon of Horus. In actual fact this focus on independence is a classic Osirian motif. I'll try to explain using Crowley's 3 Aeon model.

The Aeon of Isis is characteristic of humanity at an almost instinctual, animal level of nephesh consciousness. There are no individuals as we would understand that term. The whole theme of this time, it's formula, is the feminine collective, the whole. Mother nature.

The Aeon of Osiris stage sees the emergence of the Ruach and the Ego in humanity. The primary theme of this masculine period is the struggle of the fledgling "I" to break away and distinguish itself from the surrounding collective. Part of the process involved the suppression of the nephesh and things symbolic of nephesh. To this end artificial systems and structures were developed that allowed the Ruach to flourish without it being consumed and pulled down by the Nephesh (which has been suitably demonised of course. ). Civilization and the rule of Law act like a protective buffer for the Ruach and allow it to grow stronger. While Nephesh is placed under strict control and taboo. (Consider the very narrow outlets allowed for sexual expression.)
Modern humans, on the whole, are the fruit of this "training period". Our Ruach's are lean and buff after their extended workout in the Osirian gym. We're not mere animals anymore. After living through a period of strict Law, we are now seeing the emergence of a species that has internalised this control and is becoming more Self-reliant, Self-controlling, Self-Sovereign. (See we can put the Emperor and Star back where they belong. )

The Aeon of Horus is the Child of these two. After an Aeon of repression and subjugation the Dragon Nephesh is let loose from the bottomless pit. And boy, is she pissed! The old values and buffers of the Osirian period no longer apply and the subsequent re-balancing and re-Adjustment is likely to be a time of turmoil and strife. In mundane life we see things like the Women's movement, and the environmental movement as the Isis side returns once more. But has any of it been plain sailing? (War and Vengeance.)
But the fruit of this Aeon will be the emergence of a new level of consciousness. Briah consciousness, or the K&C of HGA as some call it. But for that to happen Nephesh and Ruach have to work togther. (See the Lovers card.)

This union signals the flavour of this Aeon. It's not solely concerned with the Isis-Collective, nor with the Osiris-Individual. But both at the same time. While expressing Hadit to the max as a unique individual, you must also find your place within the body of Nuit. For only when the Point is within the Circle does the Sun appear. But it might be a bumpy ride before we get there, and not without Strife!
The rants of pseudo-Thelemites, constantly harping on about their individuality, and how they are going to crush anyone who gets in their way are little more than adolescent whining. Grow up!

I just fail to see the Pillar of Mercy in such things like the Reconquista, the Crusades, the Holy Inquisition, or the spreading of Christianity in South and Middle America, which happened during the aeon of Osiris.

The Pillar of Mercy, the Pillar of the Father/Chokmah. Reflected down into Chesed as Law and Order. And reflected again into Netzach, the sphere of external splendour and internal corruption. Preach the Law of Love (Christianity), and if they won't accept it, Kill 'em!

Now I see three of the five V.V.VV.V's. I have been studying the Priestess wanting to find some correspondences of Gimel in this verse.

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In the Wind of the mind arises the turbulence called I.

This struck me, but what is a little dust devil compared to war and vengeance? Then I read The Tenth Aethyr. Though my grasp is still weak, The Tenth Aethyr does seems a personification of this verse.

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Know thou that there is no Cry in the tenth Aethyr like unto the other Cries, for Choronzon is Dispersion, and cannot fix his mind upon any one thing for any length of time.

As an American, who's country is involved in two wars still, I have discomfort and had hoped that this verse and chapter might help me come to grips with this. But there are so many I's and all that dispurtion, I doubt I could ever comprehend. But the opposite thought, of everyone calming there own inner turbulence sheds some light on the possibilities of this new aeon. Yet, what is this back and forth but more turbulence? Somewhere in this is the middle pillar. I suppose there is always light to be found in times of war and vengence.

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The card Gimel in the Tarot is the High Priestess, the Lady of Initiation; one might even say, the Holy Guardian Angel.

Now I begin to see why Choronzon is such a boogieman. How long have I hung around here reading an not gotten this?

But does that get me to the two extra V.'s? Damn, I am not quite yet much of a Qabalist. But now I can see nothing but Gimel correspondences to this verse.

This struck me, but what is a little dust devil compared to war and vengeance? Then I read The Tenth Aethyr. Though my grasp is still weak, The Tenth Aethyr does seems a personification of this verse.

On the personal level R.H.K.'s martial severity is directed at un-balanced, restrictive/obstructive personality structures that block the Will. In essence he is a personification of a Liberating force. But most of us desparately cling onto these "false masks", believing them to parts of ourselves. So when something tries to liberate us from this illusion we don't perceive it that way. The tighter we cling to certain obstructive personality structures, the more destructive the liberating force will appear.

Many people seem to have a kind of Tower reaction when they read chapter III. In my opinion it is meant to produce just that kind of reaction. On one level the third chapter seems to be aimed at pre-Adepts. The same people who are most strongly trapped within their self-created personality Towers. So is it any wonder that R.H.K. appears threatening and destructive..... at first.

Look at the Fives in your Tarot deck. They are related to the martial side of R.H.K. No one seems to like the Fives either, do they? The Fives are what happens when energy is applied to the static, rigid Fours. But the Fours, like our personalities, are happy just the way they are. They feel all warm, cosy, and safe. Unfortunately it's not good for any kind of personal growth or development. But apply some energy to the Fours, shake up their safe little cosy world, and suddenly growth is possible. But the harder the Fours insist on remaining the Fours, the nastier the Five situation feels.
Likewise with the Tower card, Crowley tells us that the people falling out of the Tower were imprisoned within it. And yet their own "unwisdom" told them to cling onto it.

Now compare that to someone who takes up Ceremonial Magick. At some point they really begin to connect with their rituals. They are generating so much energy it all feels so wonderful and amazing. But then they reach their limit and the shit hits the fan, and their bubble bursts. Ra-Hoor-Khu is with thee. Pleasant? Not at all. But it is necessary for growth.

I'm not sure I would want to compare any of this with Choronzon though. He is more like a personification of anti-Will. He's more like the disspersion of the Will. R.H.K. on the other hand is trying to free the Will, not dissipate it.
Having said that though, our minds are perfectly capable of acting in a Chronzon-like fashion through their ability to dissperse and dilute our focus and energy. With this in mind read chapter 10 of DuQuette's, Low Magick. (specifically the final paragraph of p.112 and the first of the next page.)

Earlier in this thread I mapped the three Aeons onto the Middle Pillar thus:

Tiphareth - Horus
Yesod - Osiris
Malkuth - Isis

The path between Yesod and Tiphareth is Samekh/Art. But laying across it, like a fallen tree in the road, is the path of Peh/The Tower. This is representative of the Martial side of Horus, who must be passed before we reach the beneficient Solar Horus in Tiphareth.

In AL I:50 Nuit tells us that the Gross must pass through fire. (Hierophantic task! The path of Peh is the lowest bar on the Hierophants sceptre. See the Rider Waite card.) The trial by fire on the path of Peh must be endured if we are to reach Tiphareth. But who will succeed at this?

Cast your mind back to the final few verses of chapter II where we encountered the Elect - the Chosen Ones - who were Strong(Geburah) enough to lift themselves up to the K&C of HGA. In Greek the Elect totaled 144. Oddly enough one gross as a quanitity is 12 dozen. 12 x 12 = 144.

I: 50 ..... The Gross must pass through fire.

II:21 .... this is the law of the strong: this is our law and the joy of the world.

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